Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault

This collection of essays by Pierre Hadot was mixed. Hadot is clearly deeply knowledgeable about ancient and modern philosophy, history, and literature. He brings this knowledge to bear on his discussions of the purpose of philosophy. I certainly learned a lot reading it. However, I didn’t find his overall argument persuasive.Hadot has two main goals. First is to argue that philosophy, in the ancient period in particular, was primarily meant as a way of life, a distinctive, all-encompassing approach to living. He claims that most of the written works we have capture more of what he calls philosophical discourse, and not philosophy itself. These discourses are meant to train one in the transformative methods of living that constitute what philosophy actually is.This leads to the second goal: the idea that the philosophical schools consisted mainly of what he calls spiritual exercises. This is where I found myself most critical. Hadot never really clearly defines or describes what is meant by spiritual exercises. He gives several examples, but it’s not clear what makes something an exercise and what sort exercises spiritual exercises are. This makes several the essays too wide-ranging; the ill-defined concept is able to be stretched to nearly anything that suited Hadot’s purposes.Another problem with Hadot’s discussion about the role of spiritual exercises in ancient philosophy is that nearly all his examples come from the Stoics. He also references Plato and Lucretius’s Epicureanism as well. But Hadot frequently claims that these exercises are part of all six of the major ancient schools. This would have been more convincing if had drawn more evidence from all the schools. If Hadot had just focused on the Stoics and kept his claims tied to them, it would have been far more persuasive.The essays did tend to be repetitive as well; the overall thesis and purpose was pretty much established in the first essay. The rest of the essays do not add all that much to it.

I am not sure this is the best introduction to Hadot's approach to philosophy. "What is Ancient Philosophy?" is more of one piece. Which makes sense because what we have in this book is a collection of articles, addresses and an interview that have been loosely woven together.But this volume has some particular strengths. Arnold Davidson's introduction is brilliant. He manages to introduces the main themes of investigation throughout Hadot's life (Hadot passed away just a few months ago). Davidson also makes it clear that Hadot's insights into ancient philosophy are based on his work as a translator of works from that period.Another strength is that many of the articles collected here show off the extraordinary cultural learning of Hadot. I remarked in my review of "What is Ancient Philosophy?" that reading Hadot is to be introduced to the work of generations of French and German scholars of whom most Americans know nothing (would someone please translate Groethuyson's "Anthropologie philosophique" for me? Please?)But in this book, Hadot also demonstrates his remarkable grasp of such diverse thinkers as Nietzsche, Montaigne, Goethe, Wittgenstein, Merleau-Ponty and Foucault. I always walk away from reading Hadot feeling as if I am both the Nitwit of Western Culture and exhilarated by some of the connections that he has made.Hadot is particularly famous in France for his work as a translator/commentator of Plotinus and Marcus Aurelius. Early textual work on those two and other philosophers led Hadot to the realization that many of the works of the Hellenistic period were being misunderstood because today's interpreters were not seeing these works for what they were. Today's philosophers, for the most part, write dissertations that try to lay out exactly what the author wants to say. The work is usually directed toward a professional audience or, at least, toward expert amateurs. The intent is to inform and convince.Hadot's central insight into Hellenistic philosophy is that, for most of the writings that we haveextant, the intent is to (re)form, not to inform. In other words, this is philosophy that is meant to change the way we live. More deeply, it is meant to change the way we see the world, the way we feel about our lives and the way we treat each other.As such, the types of writings that we have from this period have to be understood for the literary types that they are; exhortations to oneself to remember the main dicta that one has learned or rhetorical works designed to convince the uninitiated to follow the path of a particular philosophical school, etc. What is so immediately convincing about this point is that it makes sense of all the repetitions, contradictions and eclecticism which is so evident in the writings of some of the ancients. The first article in this collection explores how the failure of recent interpreters to understand this aspect of ancient philosophical literature has led to many misinterpretations (although Hadot is careful to point out that some of the misreadings have been very fruitful).The Second Part of this book may be the best. This contains Hadot's classic article on "Spiritual Exercises". In this article, Hadot first outlined his realization that many of the writings of the Hellenistic philosophers were really meant to be read as exercises that would help instill in the philosopher the teachings of that particular school. I have become convinced from my own readings that he is absolutely right about the necessity of this approach. If you want to understand your reading of Seneca, of Marcus Aurelius, of Cicero, Epictetus and even of the earlier Greeks (like, you know- that Plato guy), you simply have to read this article.Hadot discusses one other idea in these articles that must be mentioned and that is his idea of the topos or topics of Western culture/philosophy. These are "formulae, images, and metaphors"(p.66) that have, over time, proved indispensable to many thinkers within a tradition or our culture. Hadot spent the last part of his life tracing the cultural history of some of these topics. His last book, "The Veil of Isis", is one such investigation. Several of the later articles in this collection are others. "The View from Above" is one of them and briefly traces some of the history of the exercise of learning to look down at humanity from a cosmic viewpoint.I would also like to recommend the short article "The Sage and the World" wherein Hadot defends the relevance of the lessons he has learned from ancient philosophy to our own lived-in world.It's funny. There are many similarities (as well as enormous differences) between Hadot and Leo Strauss. I think they would have found much to talk about with each other. One of the things they both emphasized was the idea of the difference between the sage and the philosopher. The sage was seen in Hellenistic times as the fully realized wise man. Let us just say there are few of those. The philosopher, on the other hand, was she who chased after wisdom as something loved. I like this idea. Among other things, it brings out the theme of the erotic which is so present in ancient philosophy. Well, my friends, Pierre Hadot was a philosopher. In his books, he not only chases after wisdom, he entices us to do so as well. In doing so, he makes this reader, at least, examine my own way of being in the world. For me, reading Hadot had been to hold up a mirror to my own life and to realize the need for a spiritual exercise program. I gots some work to do.

This is a well written and important book - and deserves 5 stars.Liked it so much after I read the printed book, also ordered a copy on Kindle - which unfortunately turns out to be unreadable. The digital copy is riddled with spelling errors, missing text, etc. I've included an image of a sample page.So - book itself - 5 stars. Kindle edition - useless.

The most lucid, insightful and inspiring analysis of ancient philosophy which exists today from a master of his craft. If you want to really understand philosophy instead of the wishy washy life hacks of Ryan Holiday, read this book.

This book could be seen as something of a follow on from Hadot's more introductory level work  What is Ancient Philosophy? , with a more academic slant but still entirely readable. As with that other work, the focus of the essays here is the fact that ancient philosophy of whatever school was something to be lived, not merely theorised about, an approach which was largely lost at the end of antiquity. This should be essential reading, indeed first on the reading list, for anyone studying or having an interest in philosophy. What is Ancient Philosophy?

kindle version is indeed full of gobbledegook -avoid at all costs!

Kindle version is full of gobbledegook. I have returned for a refund.

Great for practical application of philosophy